And when He mentioned what He bestowed upon them in the wilderness, He followed it with His favor upon them upon reaching the home, saying: ﴿And when﴾ meaning: mention this to them so they may believe you or they may become exceedingly unjust like the companions of the Sabbath, expecting a similar punishment to theirs. And mention to them what you were not present for nor did you take from them, which is at the time of when, [and He refrained from honoring them with speech and the pronoun of greatness; because the context is for hastening in disbelief, so He said:] ﴿It was said to them: Dwell﴾ meaning: enter while feeling secure regarding the permanence of residence, [and one is not called a dweller except after settling, unlike entering, for it can be merely by entering something in any manner.] ﴿This town﴾ is another indication of the two matters: the turning away and the truthfulness; and He expressed it here in the passive voice in ﴿It was said﴾ as a way of avoiding delighting them with the speech, signaling that this context is for anger against them due to their falling into disbelief and their turning away from gratitude, from any speaker it may be and in any form the saying was conveyed and in any condition it was, and showing greatness where the slightest hint from Him is sufficient for their dwelling in the land and their settling in it, overpowering its people who filled their hearts with awe until they said: ﴿Indeed, we will never enter it as long as they are in it﴾ [Al-Ma'idah: 24].

And when the blessing of eating in this context was devoid of what the context of Al-Baqarah (p-136) called for in terms of follow-up, which is the appeal, it was mentioned with the conjunction indicating absolute gathering, and it does not contradict that, so He said: ﴿And eat from it﴾ meaning: the town ﴿wherever you wish﴾ and He omitted the abundance for that, and He preceded: ﴿And say: Hittah﴾ to be the first thing to strike the ear of what they were commanded regarding worship, indicating the enormity of what they bore from sins, signaling what these stories were brought for in this surah from the position.

And when they were commanded to say Hittah, they were commanded to accompany it with action, so that their sins may be lifted from them, and the precedence here does not contradict the delay in Al-Baqarah; because the conjunction does not arrange, so He said: ﴿And enter the gate﴾ meaning: the gate of Bayt Al-Maqdis while you are ﴿prostrating, We will forgive you﴾.

And when the context here is to clarify their hastening in disbelief, it is appropriate that the multitude is gathered in His saying: "Your sins" in the reading of Abu Amr, while the reading of Ibn Amer: (Your sin) in the singular and the reading of others: (Your sins) in the plural of fewness is to indicate that it is little in comparison to His pardon, and likewise the structure of (will be forgiven) in the passive is feminine and masculine, all of that is a means of urging them and appealing to repentance, and for that reason, He, glorified and exalted is He, followed what came after it in the course of a question for one who might say: This hope has been achieved, so is there with forgiveness any honor? So He said: ﴿We will increase﴾ meaning: with a promise that there is no contradiction in it soon, and it does not contradict the affirmation of the conjunction in Al-Baqarah ﴿the doers of good﴾ meaning: those well-established in this description, (p-137) and for the context that I described, He restricted His saying.